29. THE ROWLATT BILLS AND MY DILEMMA
Friends and doctors assured
me that I should recuperate quicker by a change to Matheran, so I went
there, But the water at Matheran being very hard, it made my stay there
extremely difficult. As a result of the attack of the dysentery that I
had, my anal tract had become extremely tender, and owing to fissures I
felt excruciating pain at the time of evacuation, so that the very idea
of eating filled me with dread. Before the week was over, I had to flee
from Matheran. Shankarlal Banker now constituted himself the guardian of
my health, and pressed me to consult Dr. Dalal. Dr. Dalal was called accordingly.
His capacity for taking instantaneous decisions captured me.
He said: 'I cannot rebuild your
body unless you take milk. If in addition you would take iron and arsenic
injections, I would guarantee fully to renovate your constitution.'
'You can give me the injections,'
I replied,'but milk is a different question; I have a vow against it.'
'What exactly is the nature
of your vow?' the doctor inquired.
I told him the whole history
and the reasons behind my vow, how, since I had come to know that the cow
and the buffalo were subjected to the process of phooka, I had conceived
a strong disgust for milk. Moreover, I had always held that milk is not
the natural diet of man. I had therefore abjured its use altogether. Kasturbai
was standing near my bed listening all the time to this conversation.
'But surely you cannot have
any objection to goat's milk then,' she interposed.
The doctor too took up the strain.
'If you will take goat's milk, it will be enough for me,' he said.
I succumbed. My intense eagerness
to take up the Satyagraha fight had created in me a strong desire to live,
and so I contented myself with adhering to the letter of my vow only, and
sacrificed its spirit. For although I had only the milk of the cow and
the she-buffalo in mind when I took the vow, by natural implication it
covered the milk of all animals. Nor could it be right for me to use milk
at all, so long as I held that milk is not the natural diet of man. Yet
knowing all this, I agreed to take goat's milk. The will to live proved
stronger than the devotion to truth, and for once the votary of truth compromised
his sacred ideal by his eagerness to take up the Satyagraha fight. The
memory of this action even now rankles in my breast and fills me with remorse,
and I am constantly thinking how to give up goat's milk. But I cannot yet
free myself from that subtlest of temptations, the desire to serve, which
still holds me.
My experiments in dietetics
are dear to me as a part of my researches in Ahimsa. They give me recreation
and joy. But my use of goat's milk today troubles me not from the view-point
of dietetic Ahimsa so much as from that of truth, being no less than a
breach of pledge. It seems to me that I understand the ideal of truth better
than that of Ahimsa, and my experience tells me that if I let go my hold
of truth, I shall never be able to solve the riddle of Ahimsa. The ideal
of truth requires that vows taken should be fulfilled in the spirit as
well as in the letter. In the present case I killed the spirit--the soul
of my vow--by adhering to its outer form only, and that is what galls me.
But in spite of this clear knowledge I cannot see my way straight before
me. In other words, perhaps, I have not the courage to follow the straight
course. Both at bottom mean one and the same thing, for doubt is invariably
the result of want or weakness of faith. 'Lord, give me faith' is, therefore,
my prayer day and night.
Soon after I began taking
goat's milk, Dr. Dalal performed on me a successful operation for fissures.
As I recuperated, my desire to live revived, especially because God had
kept work in store for me.
I had hardly begun to
feel my way towards recovery, when I happened casually to read in the papers
the Rowlatt Committee's report which had just been published. Its recommendations
startled me. Shankarlal Banker and Umar Sobani approached me with the suggestion
that I should take some prompt action in the matter. In about a month I
went to Ahmedabad. I mentioned my apprehensions to Vallabhbhai, who used
to come and see me almost daily. 'Something must be done,' said I to him.
'But what can we do in the circumstances?' he asked in reply. I answered,
'If even a handful of men can be found to sign the pledge of resistance,
and the proposed measure is passed into law in defiance of it, we ought
to offer Satyagraha at once. If I was not laid up like this, I should give
battle against it all alone, and expect others to follow suit. But in my
present helpless condition I feel myself to be altogether unequal to the
As a result of this talk, it
was decided to call a small meeting of such persons as were in touch with
me. The recommendations of the Rowlatt Committee seemed to me to be altogether
unwarranted by the evidence published in its report, and were, I felt,
such that no self-respecting people could submit to them.
The proposed conference was
at last held at the Ashram. Hardly a score of persons had been invited
to it. So far as I remember, among those who attended were, besides Vallabhbhai,
Shrimati Sarojini Naidu, Mr. Horniman, the late Mr. Umar Sobani, Sjt. Shankarlal
Banker, and Shrimati Ansuyabehn. The Satyagraha pledge was drafted at this
meeting, and as far as I recollect, was signed by all present. I was not
editing any journal at that time, but I used occasionally to ventilate
my views through the daily press. I followed the practice on this occasion.
Shankarlal Banker took up the agitation in right earnest, and for the first
time I got an idea of his wonderful capacity for organization and sustained
As all hope of any of the existing
institutions adopting a novel weapon like Satyagraha seemed to me to be
in vain, a separate body called the Satyagraha Sabha was established at
my instance. Its principal members were drawn from Bombay where, therefore,
its headquarters were fixed. The intending covenanters began to sign the
Satyagraha pledge in large numbers, bulletins were issued, and popular
meetings began to be held everywhere, recalling all the familiar features
of the Kheda campaign.
I became the president of the
Satyagraha Sabha. I soon found that there was not likely to be much chance
of agreement between myself and the intelligentsia composing this Sabha.
My insistence on the use of Gujarati in the Sabha, as also some of my other
methods of work that would appear to be peculiar, caused them no small
worry and embarrassment. I must say to their credit, however, that most
of them generously put up with my idiosyncrasies.
But from the very beginning
it seemed clear to me that the Sabha was not likely to live long. I could
see that already my emphasis on truth and Ahimsa had begun to be disliked
by some of its members. Nevertheless in its early stages our new activity
went on at full blast, and the movement gathered head rapidly.